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Examining Coffe and Coffe Houses in the Divan Poetry

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Examining Coffe and Coffe Houses in the Divan Poetry U.Ü. FEN-EDEBİYAT FAKÜLTESİ SOSYAL BİLİMLER DERGİSİ Yıl: 11, Sayı: 19, 2010/2 EXAMINING COFFE AND COFFE HOUSES IN THE DIVAN POETRY Gülay DURMAZ* ABSTRACT Coffee has gained a well-deserved fame through its historical journey for centuries. It is one of the indispensable products of the modern era. Having many rumors with its occurrence, coffee entered the Ottoman social life in the 16th century and was quickly adopted by the Turkish people. Its existence brought the appearance of the coffee houses. Despite having prohibition from time to time, they both got their place in the history. In this paper, the main objectives are to examine the usage of coffee in the divan poetry and to evaluate the verses that help to understand the place of the coffee houses in the society. Key Words: Coffee, coffee house, poetry, characteristic. ÖZET Divan Şiirinde Kahve ve Kahvehanelere Bakış Yüzyıllar boyunca yaptığı tarihsel yolculuğu sırasında haklı bir üne kavuşan kahve, günümüz insanının da vazgeçilmezleri arasında yer almaktadır. Ortaya çıkışı ile ilgili çeşitli rivayetleri bulunan kahve, XVI. yüzyılda Osmanlı sosyal hayatına girmiştir ve Türk toplumu tarafından çok çabuk kabul görmüştür. Kahve ile birlikte kahvehaneler de açılmıştır fakat ilerleyen yıllarda her ikisi de bazen yasaklanmış bazen de kullanımına izin verilmiş olarak tarih sahnesinde yerini almıştır. Bu yazıda, kahvenin divan şiirinde nasıl ele alındığı gösterilmeye ve kahvehanelerin toplum içindeki yerinin belirlenmesine yardımcı olan beyitlerin değerlendirilmesine çalışılacaktır. Anahtar Kelimeler: Kahve, kahvehaneler, şiir, özellik. * Dr., Uludağ Üniversitesi, Fen-Edb. Fak. Türk Dili ve Edebiyatı Bölümü. 253 Introduction Coffee (kahve), which is one of the indispensables of the daily life, has the following meanings: 1. A tree from root bedstraws that grows in the hot climates (coffea Arabica), 2. A fruit of the seed of this tree, 3. Powder that is attained by grinding of the roasted seeds, 4. The drink that is prepared with this powder (TDK dictionary). Despite its medical usage it has been the center of discussions in its journey through the centuries. Rumors about its first existence and the discovery still remain questions marks in the minds. The base of the coffee word comes from the Arabic “k-h-v/y” root, which means to make something repulsive or decrease the attraction of something. According to one of the medieval Arabic dictionary authors coffee is a wine as it decreases the appetite for other foods. It is also true for sleep as well. Similar to the food case, coffee also diminishes the willingness to sleep. Some of the people interpret this similarity by considering coffee as a healthy substitute for the wine, whereas others prefers to see this metaphor as an intentional way to relate coffee to the illicit wine. However, none of the contemporary authors find it appropriate to point out this issue. Coffee is also similar to the “Kaffe” region of Ethiopia in pronunciation. It is possible that coffee was derived from “Kaffe”, and after its first entrance to Arabia, people could not reject the poetic temptation to adopt that name since it sounded like wine. A third etymological explanation is the derivation of the coffee word from “kuvve”, which means power or force, due to its ability to give aliveness and alertness. However, this possibility seems to be quite weak (Hattox, 1998). Although it is not known for sure, Ebu’l-Tayyib el-Gazi, the brother of the Hattox Tezkire author Necmeddin (977–1061 / 1570 - 1651) rumored Hz. Solomon as the first person that drank coffee. According to this rumor, Hz. Solomon prepared a drink by roasting the coffee seeds coming from Yemen. There are also some stories based on the history of coffee. Generally the focus is on the three legends. In addition to these legends, the oldest knowledge about the existence of coffee is based on the medicine book of Ibn. Sina. Based on this book, it can be understood that Ibn. Sina was using and enjoying coffee in about 11th century. There are also some rumors that the drink that is made from the healing plant “Bunchum” is coffee. However, these rumors did not go beyond raising suspicions (Şahbaz, 2007). It is assumed that Yemen had the coffee tradition probably from the sufi and they used coffee in their poets with a special meaning. The oldest record about the coffee was in the 10th century. According to this, coffee was especially very popular among the sufi in Yemen (Arendonk p. 97). All the sources agreed upon the relation between coffee and various cults. 254 Furthermore, it is suggested that coffee drinking began in Yemen and also spread to the whole peninsula and Egypt (Hattox, 1998). Şehdi said that coffee was loved in Egypt: Kahve şimdi ‘azìz-i Mısır oldu Ref’i'ullâh-ı kadre derecât (Şehdi K.95/9) The following verse can also be an example for the above explanation by saying that coffee is the drink of the wisdom lovers. Mu‘âvindür ser-i sevdâ-yı hûbândur siyeh-hâle Hele hem meşreb-i sevdâger-i ‘irfândurur kahve (Kânì G.173/7) The governor of Abyssinia (Habeşistan) Ozdemir Pacha did the first entrance of coffee to Istanbul through Yemen way during the time of Suleiman the Magnificent (1520-1566). Due to its power and intensity in its taste and scent, coffee got its place in the palace kitchen quite fast. Following its entrance to the average houses after the palace, it was forbidden during the times of, Ahmed I, and Murad IV until the 17th century. Its transition to Europe happened by Venetian merchants’ carrying coffee to their countries. When Kani says Habeş-reftâr as if he meant sending of coffee to Istanbul by the governor of Abyssinia: Habeş- reftâr ‘asel güftâr u mey kirdârdur ‘ammâ Necâşîdür süveydâlarda rengìn hândur kahve (Kânì G.173/6) It is quite normal for coffee to receive various reactions when it entered the social life of Istanbul in the 16th century. At first coffee was seen as unhealthy. Then, this perception was integrated with the religion, and religious laws were made to abandon the drinking of coffee. Many coffee houses were opened after the entrance of coffee to Istanbul. However, they were closed due to the problems with the public order (Açıkgöz, Ankara). The information about the coffee houses will be provided in the following sections. Sayings like “A cup of coffee is remembered for forty years (Bir fincan kahvenin kırk yıl hatırı vardır)” or “A heart wants neither coffee nor a coffee house, a heart wants a friend, coffee is only the excuse (Gönül ne kahve ister ne kahvehane gönül dost ister kahve bahane)” shows the importance of coffee for the social life. In fact Turks were believed to having hard times without coffee. Coffee takes its place also in the literature with 255 the other pleasurable drinks. When coffee first entered the poetry it was used in the meaning of wine. Its color and ability to prevent sleep, pleasure in its taste, its ban and people’s desire for it gave coffee a mystical dimension. Ruhi from Bagdat, Muhibbi, Fuzûlî, Baki, Ümidî Neylì, Râmì, Fehim-i Kadim, Nedim, Nef’î, Mezâkî, Nailî, Adlì, Peşteli Hisalì, Ş.Yahya, Beligî, Nagzî, Sâbit, Kânî, Zihnî and many other Divan poets used coffee in their verses. The interpretation of coffee by the Divan poets is the main objective of this article. Furthermore, coffee houses, which are important for our contemporary lives will also be examined in our verses. The following characteristics are specifically related to the coffee. Coffee-black face: When Kanuni burned the ships that carried wine to Istanbul in August 1562, the popularity of coffee had increased greatly. The poets those were addicted to the wine, used coffee as black water in their poets to insult it (Ceylan, 1995). Coffee is mentioned as having a black face: Pìr-i meyhâne külâhın yine tekbìrledüp Kahve-i rû-siyehe tevbe virür fincâna (Sâbit G.315/5) Coffee comes to the meeting wearing black. It has a great reputation on the beloved one: Siyeh-pûş oldu geldi bezme ol şûh-ı siyeh-çerde Yed-i sîmin-i cânân üzre âhir mu’teber kahve (Zihnì G.290/2) In the country of blacks, coffee is like a sultan: Egerçi esvedânda rû-sepìdân neş’e bulmazlar Ve-lâkin karalar mülkinde san sultândur kahve (Kânì G.173/9) Coffee is warm-blooded, so it cannot give up the lips of the beloved one. Coffee is affected by the fuzz in the face of beloved one and deeply in loved. Its color is black probably due this: Ne issi kanludur la’l-i leb-i dil-dârdan geçmez Hât-ı cânânenin meftûnudur sevdâ çeker kahve (Zihnì G.290/5) 256 Sabit mentioned that man of pleasure had always discussed the color of coffee and called coffee brown (kahve rengi-coffee color). Nizâ’-ı reng-i kahve ehl-i keyfün eski cengidür Kimi dir levni miskîdür kimi dir kahve rengidür (Sabit G.72/2) Coffee-wine: Baki seems to prefer wine after comparing it to coffee: Egerçi kahvenün bir gûne vardur ‘âlemi amma İki kâse mey içre seyr iderler çìn ü Fâgfun (Baki G.547/3) Coffee was seen as a rival for wine: kahve-i kışr-ı Yemen oldı rakìb-i rû-siyâh Duhter-i pìr-i mugân bir çehresi gül-gûn nigâr (Peşteli Hisalì G. 127/4) Drinking coffee instead of wine sometimes seems like a mistake: Yañılup içdim-ise ger kahve (Nebzî G.556/1) Bakma ey pìr-i mugan bu sehve The person who sometimes drinks wine and sometimes coffee does not receive the questions of why and how: Geh içer kahve vü gâhì sahbâ İdemez kimse aña çûn ü çirâ Neylì (lügaz 6/3) In the meetings there is coffee as well as wine: Visâle mey gibi bâ’is degil mi sâde-rûyânı Bu bezm-i cân-fezâda dogrusu dil-ber eger kahve Zihni (G.290/3) Wine suffers from insincerity.
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